"Thus to conclude... Pali, Ardha-Magadhi, etc. developed into newer and newer forms of dialects and languages till they reached the present stage of vernaculars of northern and western India, while Sanskrit on the other hand remains alive like a barren woman cursing the children of others, like a museum piece for most of the Indians today and at the same time like a beautiful toy-dog for a handful who use it to entice as well as to frighten the innocent."

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.- Sedaka Sutta [SN 47.19]

"Thus to conclude... Pali, Ardha-Magadhi, etc. developed into newer and newer forms of dialects and languages till they reached the present stage of vernaculars of northern and western India, while Sanskrit on the other hand remains alive like a barren woman cursing the children of others, like a museum piece for most of the Indians today and at the same time like a beautiful toy-dog for a handful who use it to entice as well as to frighten the innocent."

I agree with your emoticon thingie; this is one of the sillier things I have read in a while.

This being is bound to samsara, kamma is his means for going beyond.SN I, 38.

Ar scáth a chéile a mhaireas na daoine.People live in one another’s shelter.

“It is generally agreed that early Buddhist literature, of which the Pāli texts of the Theravāda canon are the most numerous and best preserved examples, was composed and transmitted orally.(1) This is considered to be the case for the following reasons:

1. There is no reference to writing or writing materials in the principle Pāli nikāyas, (2) though there are many references to learning and reciting discourses (see below).(3)

2. Although there are a few passages in the Pāli Vinayapiṭaka which indicate that the art of writing was known at the time when these Vinaya texts were put into their present form, these do not refer to texts and their preservation.(4)

3. Despite detailed rules governing the use of all items used by the monks and nuns, the Vinaya has no ruling governing the use of writing materials. (5)

4. There is no archaeological evidence for the use of writing in India during the early phase of Buddhism, that is, before the time of Aśoka (6) – although this view may have to be revised in the light of recent finds in Sri Lanka of Brāhmī characters on potsherds dating from this period. (7)

5. Finally, many of the stylistic features of these texts indicate an oral origin. (8)”

Meditation occupied a very important place in early Buddhist soteriology. Until recently, the issue of early Buddhist meditation was not seen as particularly problematic or controversial. It was almost taken for granted, that the meditative tradition of Theravāda Buddhism was able to preserve the meditative teachings of early Buddhism in their pure form. This view can however no longer be maintained. It appears that there are several fundamental discrepancies between the early suttas and the later meditative scriptures of Theravāda Buddhism. Major internal discrepancies are also present in the Suttapiṭaka itself. Most controversies are connected with the status and the role of the meditative state known as ‘jhāna’. This book can be seen as a polemic with traditional, orthodox vision of early Buddhist meditation.